Al-An'am (The Cattle): (75) And thus We show Abraham the dominion...

Issue 1: The Meaning of "And Thus" (وكذلك)

The particle Kāf (in وكذلك) signifies simile (comparison). The demonstrative pronoun Dhālika (that) refers to something previously mentioned.

What was mentioned before is that Abraham (peace be upon him) strongly condemned the idolatry of his people, as stated in: {Indeed, I see you and your people in manifest error} (6:74).

The meaning is: Just as We showed him the ugliness of worshipping idols, We also show him the dominion (malakūt) of the heavens and the earth.

There is a subtle intellectual point here: The light of God's majesty (Jalāl) is perpetually manifest, never ceasing. Human spirits are only deprived of these lights due to a veil. This veil is nothing other than preoccupation with anything other than God (Ta'ālā). Therefore, to the extent that this veil is removed, this divine manifestation occurs.

Abraham's statement, {And when Abraham said...} (6:74), points to the condemnation of preoccupation with worshipping anything other than God, because everything other than God is a veil from God. When that veil was removed, the dominion of the heavens was fully manifested to him.

Thus, {And thus We show Abraham the dominion of the heavens...} means: After the removal of preoccupation with the non-divine, the light of God's majesty manifested to him. Therefore, the word {And thus} (Wa-kadhālika) originates this noble, spiritual benefit.

Issue 2: Why "We Show" (Narī) instead of "We Showed" (Araynā)?

Someone might ask: Since this showing occurred in the past, why did the verse use the present tense, {And thus We show} (Wa-kadhālika narī), instead of the past tense, "And thus We showed Abraham the dominion of the heavens and the earth" (Wa-kadhālika araynā)?

We offer several answers:

The First Answer: The implied structure is: "And thus We used to show Abraham the dominion of the heavens and the earth" (Wa-kadhālika kunna narī). This is a narrative style recounting the past. Since the preceding verses recounted him speaking harshly to his father in defense of the true religion, it is as if the text asks: How did Abraham reach this great level of religious strength? The answer is: We used to show him the dominion of the heavens and the earth from his childhood so that he would become one of the firm believers upon reaching maturity.

The Second Answer (Higher and More Noble): The purpose of God showing Abraham the dominion of the heavens and the earth was not merely for Abraham to see this dominion. Rather, the purpose was for him to see it and use it as a means (Tawassul) to know the majesty, holiness, loftiness, and greatness of God (Ta'ālā).

It is known that although God's creations are finite in their essence and attributes, the ways they point to those essences and attributes are infinite.

I heard the esteemed Shaykh, my father, Umar Dhiyā' al-Dīn (may God have mercy on him), say that he heard Shaykh Abū al-Qāsim al-Ansārī say that he heard Imām al-Haramayn say: "The things known by God (Ta'ālā) are infinite, and His knowledge concerning each of those known things is also infinite." This is because a single indivisible atom (al-jawhar al-fard) can occupy an infinite number of locations sequentially, and can be described by an infinite number of attributes sequentially. All these potential states indicate God's wisdom and power. If this is true for the indivisible atom, how much more so for the entire dominion of God?

Therefore, the indications of God's dominion and its realm toward the attributes of His majesty, signs of His greatness, and His might are infinite. It is impossible for the human mind to grasp an infinite number of pieces of knowledge all at once. Thus, the only way to acquire this knowledge is sequentially, one after the other, without end or finality in the future.

For this reason—and God knows best—the verse did not say, "And thus We showed him..." but rather, {And thus We show Abraham the dominion of the heavens and the earth}. This is what the scholars mean when they say: The journey to God has an end, but the journey in God has no end. (And God knows best.)

Issue 3: The Meaning of "Dominion" (Al-Malakūt) and the Nature of the Vision

Al-Malakūt means "the kingdom" (al-Mulk), and the final Tā' is for exaggeration (Mubālaghah), like al-raghbūt (intense desire) from al-raghbah (desire), and al-rahbūt (intense awe) from al-rahbah (awe).

There are two main views regarding the interpretation of this showing:

The First View: Seeing with the Physical Eye (al-'Ayn) They say God split open the heavens for him so he saw the Throne (al-'Arsh) and the Footstool (al-Kursī) up to the limit of the physical world's upper boundary. He also saw the earth split open down to the other surface of the physical world. He saw the wonders and novelties in the heavens and within the earth.

It is narrated from Ibn 'Abbās that when Abraham was taken on the Night Journey (Mi'rāj) to the heavens and saw what was in them and on earth, he saw a servant committing an immoral act, so he cursed him and another person to destruction. God then told him: "Restrain yourself from My servants. They are between two states: either I will make from them good offspring, or they will repent and I will forgive them, or the Fire is behind them."

The Judge (al-Qāḍī) criticized this narration for several reasons:

1. The inhabitants of heaven are the near angels (al-Malā'ikah al-Muqarrabūn), who do not disobey God; thus, it is inappropriate to say he saw a servant committing immorality when raised to heaven.
2. Prophets do not curse sinners to destruction except by God's command. If God permitted it, He would not refuse to answer the prayer.
3. The curse was either right or wrong. If it was right, why did God reject it the second time? If it was wrong, why did God accept it the first time? Furthermore, reports of single narrators (Akhbār al-Āhād) must be suspended if they contradict rational proofs.

The Second View: Seeing with the Eye of Insight (Baṣīrat al-'Aql) This vision was through the eye of insight and intellect, not the apparent physical sight or the external senses. Proponents of this view offer several arguments:

Argument 1: The dominion of the heavens (Malakūt al-Samāwāt) refers to the kingdom of heaven, and the kingdom refers to Power (Quwwah). God's Power cannot be seen; it is known only through intellect. This is a decisive point, unless one argues that Malakūt al-Samāwāt refers to the heavens and earth themselves. If so, the word Malakūt loses its significance.

Argument 2: God mentioned this showing summarily at the beginning: {And thus We show Abraham} (Wa-kadhālika narī Ibrāhīm), and then explained it immediately afterward by saying: {So when the night covered him, he saw a star} (6:76). This subsequent reasoning (Istidlāl) serves as the explanation (Sharḥ) for that initial showing. Therefore, that showing must have been this reasoning process.

Argument 3: At the end of the passage, God says: {And that was Our argument which We gave to Abraham against his people} (6:83). Vision with the physical eye does not constitute an argument against his people, as they were absent from it. They would not have accepted Abraham's claim based on it unless there was an external proof and a clear miracle. The argument Abraham presented to his people regarding the stars was precisely that which the Qur'an mentions. Those proofs were apparent to them just as they were apparent to Abraham.

Argument 4: Showing the entire universe provides necessary knowledge (al-'Ilm al-Ḍarūrī) that the universe has a capable God. Such a state does not earn a person praise or veneration. Do you not see that the disbelievers in the Hereafter will know God necessarily, yet they receive no praise or reward for that knowledge? However, reasoning from the attributes of creation to the existence, power, and wisdom of the Creator is what earns praise and veneration.

Argument 5: Just as God said regarding Abraham: {And thus We show Abraham the dominion of the heavens and the earth}, He also said regarding this Ummah: {We will show them Our signs in the horizons and within themselves} (41:53). Just as this showing for the Ummah is through inner insight (Baṣīrah Bāṭinah) and not external sight, it is likely the same for Abraham.

Argument 6: When Abraham completed his reasoning using the star, the moon, and the sun, he immediately followed it by saying: {Indeed, I have turned my face toward He who created the heavens and the earth, inclining to truth, and I am not of the polytheists} (6:79). He judged the heavens and the earth to be created based on the proof he derived from the star, moon, and sun. If that proof were not general to all the heavens and earth, then making a general judgment based on a specific proof would be an error. Thus, the proof must have been general, and the mention of the star, moon, and sun served as an example (Mithāl) for the showing of the dominion. Therefore, the meaning of showing the dominion must be conveying how it indicates the existence of the All-Knowing, All-Powerful, Wise God through its changeability, contingency, and createdness. This showing must be by the heart, not the eye.

Argument 7: Certainty (Yaqīn) is defined as knowledge acquired through contemplation (Ta'ammul) preceded by doubt. God's statement {and that he may be one of the firm believers} (Wa-liyakūna min al-Mūqnin) serves as the goal of that showing. The verse's structure implies: We show Abraham the dominion of the heavens and the earth so that he may become one of the firm believers. Since certainty is knowledge derived from proof (Dalīl), that showing must be equivalent to reasoning (Istidlāl).

Argument 8: All of God's creation indicates the Creator's existence and power based on one aspect: they are newly created (Muḥdath) and contingent (Mumkin). Every contingent new thing requires a Creator. Once a person knows this single aspect, it suffices for proving the Creator. It is as if, by knowing these two premises, he has reviewed the entire dominion with the eye of his intellect and heard its testimony of neediness and dependence with the ear of his intellect. This vision is permanent and never ceases. Furthermore, it does not distract from God; rather, it occupies the heart and spirit with God.

As for physical sight, a person cannot perfectly see many things simultaneously. If one looks at a written page, they only see one letter perfectly at a time. If their gaze focuses on another letter, they lose the perception of the first. Thus, seeing many things perfectly at once is impossible. Even if it were possible, it would not be permanent. If it were permanent, it would distract from God. Do you not see that God praised the Prophet (peace be upon him) for abandoning such a vision: {His gaze did not swerve, nor did it transgress} (53:17)?

Based on all these proofs, it is established that this showing was according to the insight of the intellect, not the external eye.

Objection: If this interpretation of the heart's vision is correct, it is common to all monotheists (Muwahhidūn). What special virtue, then, did Abraham gain from it?

Answer: Although all monotheists know the basis of this proof, the detailed contemplation of the effects of God's wisdom in every single creature—according to its species, type, class, individual, and state—is only attained by the greatest of the Prophets (peace be upon them). This is why our Messenger (peace be upon him) used to say in his supplication: "O God, show us things as they truly are." This resolves the issue. (And God knows best.)

Issue 4: The Meaning of the Conjunction (Wāw) in {and that he may be one of the firm believers}

There are differing views on the Wāw (and) in {Wa-liyakūna min al-Mūqnin}:

1. The Wāw is superfluous (Zā'idah). The meaning is: We show Abraham the dominion of the heavens and the earth so that he may use it as proof to become one of the firm believers.
2. It is a new sentence (Istināfiyyah) explaining the reason for the showing. The structure is: "And that he may be one of the firm believers, We show Abraham the dominion of the heavens and the earth."
3. The showing can lead to two outcomes. Showing the signs can lead to increased misguidance, as in the case of Pharaoh: {And We showed him all of Our signs, but he denied and refused} (20:56). Or it can lead to increased guidance and certainty. Since the showing has these two possibilities, God stated concerning Abraham: We showed him these signs so that he would see them and so that he would become one of the firm believers, not one of the deniers. (And God knows best.)

Issue 5: The Nature of Certainty (Yaqīn)

Certainty is knowledge acquired after the removal of doubt through contemplation. For this reason, God's knowledge is not described as certainty, because His knowledge is not preceded by doubt nor derived from thought or reflection.

A person, when first reasoning, cannot entirely escape doubt or suspicion from some angle. When the proofs multiply, harmonize, and align, they become the cause for achieving certainty. This happens for several reasons:

1. Each proof imparts a degree of influence and strength. This strength continuously increases until it reaches firm conviction (Jazm).
2. The multiplicity of actions leads to the formation of a habit (Malakah). Thus, repeatedly reasoning with different proofs for the same conclusion is like repeating the same lesson. Just as repetition leads to firm memory that does not leave the heart, so too does this reasoning.
3. When reasoning begins, the heart is very dark. When the conviction derived from the first proof occurs, the light of that reasoning mixes with the darkness of the other states in the heart, resulting in a mixed state of light and darkness. When the second proof occurs, its light mixes with the first state, making the illumination and radiance more complete.

This is like the sun when it approaches the horizon; its light first appears as dawn. The first reasoning is like the dawn. Just as the dawn continuously increases as the sun approaches its zenith, the illumination of the knowledge of Oneness (Tawḥīd) becomes clearer the more the servant contemplates the ranks of God's creation.

The difference is that the physical sun has a fixed limit to its ascent, but the sun of knowledge, intellect, and Oneness has no limit to its ascent or its increase.

Therefore, {And thus We show Abraham the dominion of the heavens and the earth} points to the ranks of proofs and clear signs (Dalā'il wa al-Bayyināt). And {and that he may be one of the firm believers} points to the degrees of the lights of manifestation and the rising of the sun of knowledge and Oneness. (And God knows best.)

7 < { When the night covered him, he saw a star. He said, "This is my Lord." But when it set, he said, "I do not love those that set." When he saw the moon rising, he said, "This is my Lord." But when it set, he said, "If my Lord does not guide me, I will surely be among the misguided people." When he saw the sun rising, he said, "This is my Lord; this is greatest." But when it set, he said, "O my people, indeed I am free from what you associate [with God]. Indeed, I have turned my face toward He who created the heavens and the earth, inclining to truth, and I am not of the polytheists." } > 7

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